Written in 1663, while imprisoned in Bedford Prison.
This was John Bunyan's third book during his first incarceration.

Christian Behavior

hat being justified by His grace, we should be made heirs according
to the hope of eternal life. This is a faithful saying, and these things I will that
thou affirm constantly, that they which have believed in God might be careful to
maintain good works. These things are good and profitable unto men.' Titus 3:7,8.

I shall not at this time discourse of every particular at large included in these
words; but shall briefly fall upon those things that I judge most necessary for the
people of God. Neither shall I need to make any great preamble to the words for their
explication; they themselves being plain, and without that ambiguity that calleth
for such a thing; the general scope being this, THAT THEY WHICH HAVE BELIEVED IN
GOD SHOULD BE CAREFUL TO MAINTAIN GOOD WORKS.

But yet, to prosecute what I intend, with what clearness I may, I shall in a word
or two make way for what is to be the main of this book.
'This is a faithful saying.' This; Which? Why, that which goeth before, namely, 'That
being justified by his grace, we should be made heirs according to the hope of eternal
life. This is a faithful saying, and these things I will that thou affirm constantly.'

Why so?

Why, 'That they which have believed in God, might be careful to maintain good works.'
The meaning is, that the way to provoke others to good works, is constantly in the
evidence and demonstration of the spirit to show them the certainty of their [these
believers] being by grace made heirs of eternal life.

From this scripture, therefore, I do gather these things observable.

FIRST, That good works do flow from faith. Yea,

SECOND, That every one that believeth should be careful that their works be good.

THIRD, That every believer should not only be careful that their works be good, and
for the present do them, but should also be careful to maintain them; that is, they
should carefully study to keep in a constant course of good works.

FOURTH, and lastly, That the best way to provoke both ourselves and others to this
work, it is to be often affirming to others the doctrine of justification by grace,
and to believe it ourselves: 'This is a faithful saying, and these things I will,'
saith Paul, 'that thou affirm constantly, that they which have believed in God might
be careful to maintain good works.'

FIRST.I begin with the first. That good works do flow from faith. This is evident
divers ways.

First, From the impossibility of their flowing from any other thing; they must either
flow from faith, or not at all: 'For whatsoever is not of faith, is sin' (Rom 14:23).
And again, 'Without faith it is impossible to please him' (Heb 11:6). Every man by
nature, before faith, is an evil and a corrupt tree; and a corrupt tree cannot bring
forth good fruit: 'Do men gather grapes of thorns, or figs of thistles?' (Matt 7:16,17).
Now a man is made good by faith, and by that bringeth forth the fruits that are acceptable
to God (Heb 11:4; Col 1:4-6).

Wherefore sinners, before faith, are compared to the wilderness, whose fruits are
briars and thorns; and whose hearts are the habitation of dragons; that is, of devils
[4] (Isa 35:6,7; Heb 6:7,8).

And hence again it is, that they are said to be Godless, Christless, Spiritless,
faithless, hopeless; without the covenant of grace, without strength; enemies in
their minds by wicked works, and possessed by the spirit of wickedness, as a castle
by a conqueror (Eph 2:12; Jude 19; 2 Thess 3:2; Col 1:21; Luke 11:21).

Now, these things being thus, it is impossible that all the men under heaven, that
are unconverted, should be able to bring forth one work rightly good; even as impossible,
as for all the briars and thorns under heaven to bring forth one cluster of grapes,
or one bunch of figs; for indeed they want the qualification. A thorn bringeth not
forth figs, because it wanteth the nature of the fig-tree; and so doth the bramble
the nature of the vine. Good works must come from a good heart. Now, this the unbeliever
wanteth, because he wanteth faith; for it is that which purifieth the heart (Luke
6:45; Acts 15:9). Good works must come from love to the Lord Jesus; but this the
unbeliever wanteth also, because he wanteth faith: For faith 'worketh by love,' and
by that means doth good (Gal 5:6).

And hence again it is, that though the carnal man doth never so much which he calleth
good, yet it is rejected, slighted, and turned as dirt in his face again; his prayers
are abominable (Prov 15:8), his ploughing is sin (Prov 21:4), and all his righteousness
as menstruous rags (Isa 64:6).

Thus you see that without faith there are no good works. Now then, to show you that
they flow from faith: and that, For that FAITH is a principle of life, by which a
Christian lives (Gal 2:19,20), a principle of motion, by which it walks towards heaven
in the way of holiness (Rom 4:12; 2 Cor 5:7). It is also a principle of strength,
by which the soul opposeth its lust, the devil, and this world, and overcomes them.
'This is the victory, even our faith' (1 John 5:4,5) Faith, in the heart of a Christian,
is like the salt that was thrown into the corrupt fountain, that made the naughty
waters good, and the barren land fruitful (2 Kings 2:19-22). Faith, when it is wrought
in the heart, is like leaven hid in the meal, (Matt 13:33) or like perfume that lighteth
upon stinking leather, turning the smell of the leather into the savour of the perfume;
faith being then planted in the heart, and having its natural inclination to holiness.
Hence it is that there followeth an alteration of the life and conversation, and
so bringeth forth fruit accordingly. 'A good man out of the good treasure of his
heart bringeth forth that which is good' (Luke 6:45). Which treasure, I say, is this
faith (James 2:5; 1 Peter 1:7). And therefore it is that faith is called 'the faith
according to godliness,' (Titus 1:1) and the 'most holy faith' (Jude 20).
Second, Good works must needs flow from faith, or no way; because that alone carrieth
in it an argument sufficiently prevalent to win upon our natures, to make them comply
with holiness.

Faith showeth us that God loveth us, that he forgiveth us our sins, that he accounteth
us for his children, having freely justified us through the blood of his Son (Rom
3:24,25; 4; Heb 11:13; 1 Peter 1:8).

Faith receiveth the promise, embraceth it, and comforteth the soul unspeakably with
it. Faith is so great an artist in arguing and reasoning with the soul, that it will
bring over the hardest heart that it hath to deal with. It will bring to my remembrance
at once, both my vileness against God, and his goodness towards me; it will show
me, that though I deserve not to breathe in the air, yet that God will have me an
heir of glory.

Now, there is no argument greater than this. This will make a man run through ten
thousand difficulties, to answer God, though he never can, for the grace he hath
bestowed on him.

Further, FAITH will show me how distinguishingly this love of God hath set itself
upon me; it will show me, that though Esau was Jacob's brother, yet he loved Jacob
(Mal 1:2). That though there were thousands more besides me that were as good as
me, yet I must be the man that must be chosen.

Now this, I say, is a marvellous argument, and unspeakably prevaileth with the sinner,
as saith the apostle: 'For the love of Christ constraineth us; because we thus judge,
that if one died for all, then were all dead: And that he died for all; that they
which live,' that is, by faith, 'should not henceforth live unto themselves, but
unto him which died for them, and rose again' (2 Cor 5:14,15). 'Love,' saith the
wise man, 'is strong as death; Many waters cannot quench love, neither can the floods
drown it: if a man would give all the substance of his house for love, it would utterly
be contemned' (Song 8:6,7). Oh! when the broken, dying, condemned soul, can but see,
by faith, the love of a tender-hearted Saviour, and also see what he underwent to
deliver it from under that death, guilt, and hell, that now it feels and fears; which
also it knoweth it hath most justly and highly deserved; 'Then bless the Lord, O
my soul' (Psa 103:1,2,3); and 'What shall I render unto the Lord for all his benefits?'
(Psa 116:1-14).

Thus is faith a prevailing argument to the sinner, whereby he is fetched off from
what he was, and constrained to bend and yield to what before he neither would nor
could (1 Cor 2:14; Rom 8:7).

And hence it is, that gospel obedience is called 'the obedience of faith,' as well
as obedience to the faith (Rom 16:26). For it must be by the faith of Christ in my
heart, that I submit to the word of faith in the Bible, otherwise all is to no profit:
as saith the apostle, 'The word preached did not profit them, not being mixed with
faith in them that heard it' (Heb 4:2). For faith alone can see the reality of what
the gospel saith; and so I say, argue over the heart to the embracing of it.

Third, Faith is such a grace, as will represent to the soul all things in their proper
colours. It doth not, as doth unbelief and ignorance, show us all things out of order;
putting darkness for light, and bitter for sweet; but will set every thing in its
proper place before our eyes; God and Christ shall be with it, the chiefest good,
the most lovely and amiable; a heavenly life shall be of greater esteem, and more
desirable, than all the treasures of Egypt! Righteousness and sanctification will
be the thing after which it will most vehemently press; because it seeth not only
death and damnation as the fruits of sin, but sin also in itself, distinct from the
punishment belonging to it, a detestable, horrible, and odious thing (Heb 11:25-27;
Phil 3:7-12; Rom 12:9).

By faith we see that this world hath no abiding in it for us, nor no satisfaction
if it were otherwise (Prov 3:35; Heb 11:15,16; 13:14; 1 Cor 7:9-31). And hence it
is, that the people of God have groaned to be gone from hence, into a state that
is both sinless and temptationless. And hence it is again that they have run through
so many trials, afflictions, and adversities, even because of that love to holiness
of life that faith being in their hearts did prompt them to, by showing them the
worth and durableness of that which was good, and the irksomeness and evil of all
things else (2 Cor 5:1-8; Heb 11:33-39).

Fourth, Faith layeth hold of that which is able to help the soul to bring forth good
works: it layeth hold of, and engageth the strength of Christ, and by that overcometh
that which oppresseth; 'I can do all things through Christ which strengtheneth me'
(Phil 4:13).

In a word, a life of holiness and godliness in this world, doth so inseparably follow
a principle of faith, that it is both monstrous and ridiculous to suppose the contrary.
What, shall not he that hath life have motion! (Gal 2:20). He that hath by faith
received the spirit of holiness, shall not he be holy? (Gal 3:2). and he that is
called to glory and virtue, shall not he add to his faith virtue? (2 Peter 1:4,5).
We are by faith made good trees, and shall not we bring forth good fruit? (Luke 6:43).
They that believe are created in Christ Jesus unto good works; and God hath, before
the world was, ordained that we should walk in them; and shall both our second creation,
and God's fore ordination be made frustrate? (Eph 1:4; 2:10). Besides, the children
of faith are the children of light, and of the day (1 Thess 5:5). Lights upon a hill,
and candles on a candlestick, and shall not they shine? They are the salt of the
earth, shall not they be seasoning? (Matt 5:13-16).
The believer is the alone man, by whom God showeth to the world the power of his
grace, the operation of his people's faith, &c. The unbelievers read indeed of
the power of grace; of the faith, hope, love, joy, peace, and sanctification of the
heart of the Christian; but they feel nothing of that sin-killing operation that
is in these things; these are to them as a story of Rome or Spain. Wherefore to show
them in others, what they find not in themselves, God worketh faith, hope, love,
&c., in a generation that shall serve him; and by them they shall see what they
cannot find in themselves; and by this means they shall be convinced, that though
sin, and the pleasures of this life, be sweet to them, yet there is a people otherwise
minded; even such a people, that do indeed see the glory of that which others read
of, and from that sight take pleasure in those things which they are most averse
unto. To this, I say, are Christians called; herein is God glorified; hereby are
sinners convinced; and by this the world condemned (1 Thess 4:7; 1 Peter 2:12; 3:1;
Heb 11:7).

Object.
But if faith doth so naturally cause good works, what then is the reason that God's
people find it so hard a matter to be fruitful in good works?

Answer
1. God's people are fruitful in good works according to the proportion of their faith;
if they be slender in good works, it is because they are weak in faith. Little faith
is like small candles, or weak fire, which though they shine and have heat; yet but
dim shining and small heat, when compared with bigger candles and greater fire. The
reason why Sardis had some in it whose works were not perfect before God, it was,
because they did not hold fast by faith the word that they had formerly heard and
received (Rev 3:1-3).

2. There may be a great mistake in our judging of our own fruitfulness. The soul
that indeed is candid and right at heart, is taught by grace to judge itself, though
fruitful, yet barren upon two accounts. (1.) When it compareth its life to the mercy
bestowed upon it: for when a soul doth indeed consider the greatness and riches of
the mercy bestowed upon it, then it must needs cry out, 'O wretched man that I am,'
(Rom 7:24) for it seeth itself wonderfully to fall short of a conversation becoming
one who hath received so great a benefit. (2.) It may also judge itself barren, because
it falleth so far short of that it would attain unto, 'it cannot do the thing that
it would' (Gal 5:17).

3. The heart of a Christian is naturally very barren; upon which, though the seed
of grace, that is the fruitfullest of all seeds, be sown, yet the heart is naturally
subject to bring forth weeds (Mat 15:19). Now, to have a good crop from such ground,
doth argue the fruitfulness of the seed. Wherefore I conclude upon these three things,
(1.) That the seed of faith is a very fruitful seed, in that it will be fruitful
in so barren a soil. (2.) That faith is not beholden to the heart, but the heart
to it, for all its fruitfulness. (3.) That therefore the way to be a more fruitful
Christian, it is to be stronger in believing.

SECOND Now for the second thing, to wit, That every one that believeth should be
careful that their works be good. This followeth from what went just before; to wit,
That the heart of a Christian is a heart subject to bring forth weeds.

There is flesh as well as spirit in the best of saints: and as the spirit of grace
will be always putting forth something that is good, so the flesh will be putting
forth continually that which is evil. 'For the flesh lusteth against the Spirit,
and the Spirit against the flesh' (Gal 5:17).

Now this considered, is the cause why you find so often in the Scriptures so many
items and cautions to the Christians to look to their lives and conversations. As,
'Keep thy heart with all diligence' (Prov 4:23). 'Watch ye, stand fast in the faith,
quit you like men, be strong' (1 Cor 16:13). 'Be not deceived; God is not mocked:
for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh
shall of the flesh reap corruption; but he that soweth to the Spirit shall of the
Spirit reap life everlasting' (Gal 6:7,8).

All works are not good that seem to be so. It is one thing for a man's ways to be
right in his own eye, and another for them to be right in God's. Often 'that which
is highly esteemed among men is abomination in the sight of God' (Prov 30:12; Luke
16:15).

Seeing corruption is not yet out of our natures, there is a proneness in us to build
[even] upon the right foundation, wood, hay, and stubble, instead of gold and silver,
and precious stones (1 Cor 3:11-15). How was both David the king, Nathan the prophet,
and Uzza the priest, deceived, touching good works! (1 Chron 17:1-4; 13:9-11). Peter
also, in both his defending his Master in the garden, and in dissuading of him from
his sufferings, though both out of love and affection to his Master, was deceived
touching good works. (Matt 16:22,23; John 18:10,11). Many have miscarried both as
to doctrine, worship, and the prosecution of each.

First, For doctrine. Christ tells the Jews, that they taught for the doctrines of
God the doctrines and traditions of men (Matt 15:9; Mark 7:7). As also, saith the
apostle, They teach 'things they ought not, for filthy lucre's sake' (Titus 1:11).

Second, Also touching worship, we find how frequently men have mistaken, both for
time, place, and matter, with which they worshipped.

1. For time. It hath been that which man hath devised, not which God hath commanded
(1 Kings 12:32). They 'change the ordinance,' saith Isaiah, 24:5. They change God's
'judgments into wickedness,' saith Ezekiel 5:6.

2. For place. When they should have worshipped at Jerusalem, they worshipped at Bethel,
at Gilgal and Dan, in gardens, under poplars and elms. (1 Kings 12:26-30; Hosea 4:13-15;
Isa 65:2-5).

3. For the matter with which they worshipped. Instead of bringing according to the
commandment, they brought the lame, the torn, and the sick; they would sanctify themselves
in gardens, with swine's flesh and mice, when they should have done it at Jerusalem,
with bullocks and lambs (Isa 66:17).

Third, Again, touching men's prosecuting their zeal for their worship, &c., that
they do think right; how hot hath it been, though with no reason at all? Nebuchadnezzar
will have his fiery furnace, and Darius his lions' den for Nonconformists (Dan 3:6;
6:7, &c.) Again, they have persecuted men even to strange cities; have laid traps
and snares in every corner, to entrap and to entangle their words; and if they could
at any time but kill the persons that dissented from them, they would think they
did God good service (Acts 26:11; Luke 11:53,54; John 19:1,2). But what need we look
so far from home, were it not that I would seal my sayings with truth. We need look
no farther to affirm this position, than to the Papists and their companions. How
many have they in all ages hanged, burned, starved, drowned, racked, dismembered,
and murdered, both openly and in secret? and all under a pretence of God, his worship,
and good works. [5] Thus you see how wise men and fools, saints and sinners, Christians and
heathens, have erred in the business of good works; wherefore every one should be
careful to see that their works BE good.

Now, then, to prevent, if God will, miscarriage in this matter, I shall propound
unto you what it is for a work to be rightly good. First, A good work must have the
word for its authority. Second, It must, as afore was said, flow from faith. Third,
It must be both rightly timed and rightly placed. Fourth, It must be done willingly,
cheerfully, &c.

First, It must have the word for its authority. Zeal without knowledge is like a
mettled horse without eyes, or like a sword in a madman's hand; and there is no knowledge
where there is not the word: for if they reject the word of the Lord, and act not
by that, 'what wisdom is in them?' saith the prophet (Jer 8:9; Isa 8:20). Wherefore
see thou have the word for what thou dost.

Second, As there must be the word for the authorising of what thou dost, so there
must be faith, from which it must flow, as I showed you before: 'for whatsoever is
not of faith is sin;' and 'without faith it is impossible to please God.' Now, I
say, without the word there is no faith, (Rom 10:17, as without faith there is no
good, let men's pretences be what they will.

Third, As it must have these two aforenamed, so also it must have, 1. Right time;
and, 2. Right place.

1. It must be rightly timed. Every work is not to be done at the same time; every
time not being convenient for such a work; There is a time for all things, and every
thing is beautiful in its time (Eccl 3:11). There is a time to pray, a time to hear,
a time to read, a time to confer, a time to meditate, a time to do, and a time to
suffer. Now, to be hearing when we should be preaching and doing, that is, yielding
active obedience to that under which we ought to suffer, is not good. Christ was
very wary, that both his doings and sufferings were rightly timed (John 2:3,4; 13:1,2).
And herein we ought to follow his steps. To be at plough in the field, when I should
be hearing the word, is not good; and to be talking abroad, when I should be instructing
my family at home, is as bad: 'Whoso keepeth the commandment, shall feel no evil
thing: 'and a wise man's heart discerneth both time and judgment' (Eccl 8:5). Good
things mistimed, are fruitless, unprofitable, and vain.

2. As things must have their right time, so they must be rightly placed; for the
misplacing of any work is as bad as the mistiming of it. When I say, things, if good,
must be rightly placed, I mean, we should not give to any work more than the word
of God alloweth it, neither should we give it less. Mint, anise, and cummin, are
not so weighty matters as faith and the love of God; as in (Matt 23:23). For a pastor
to be exercising the office of a deacon, instead of the office of a pastor, it is
misplacing of works (Acts 6:2). For Martha to be making outward provision for Christ,
when she should have sat at his feet to hear his word, was the misplacing a work;
and for her sister to have done it at her request though the thing in itself was
good had been her sin also (Luke 10:39-42). Now, to prevent the misplacing of good
works,

(1.) They misplace them that set them in the room of Christ (Rom 10: 1-3).

(2.) They also misplace them that make them copartners with him (Rom 9:31,32; Acts
15:1). This is setting up our post by God's posts, and man's righteousness by the
righteousness of Christ (Eze 43:7,8). These are said to be teachers of the law, not
knowing what they say, nor whereof they affirm (1 Tim 1:7).

(3.) They also misplace works, who ascribe to a work of less moment that honour that
belongeth to a work more noble. And such are (a) Those who count the ceremonial part
of an ordinance as good as the doctrine and signification of it. [6] (b) Such who account the
dictates and impulses of a mere natural conscience, as good, as high, and divine,
as the leadings and movings of the Spirit of Christ. (c) Those also who count it
enough to do something of what God hath commanded, and that something, possibly the
least, instead of all, and the things more necessary and weighty. (d) They also much
misplace them, who count things indifferent as high as those that are absolutely
necessary in the worship of God. (e) But the grosser, who place men's traditions
above them. (f) And they greatest of all, who put bitter for sweet, and darkness
for light. All these things we must shun and avoid, as things absolutely obstructive
to good works.

Wherefore touching good works; obedience is better than sacrifice; that is, to do
things according to the word of God, is better than to do them according to my fancy
and conceit (1 Sam 15:22). 'Wherefore, let all things be done decently and in order'
(1 Cor 14:40).

Fourth, Again, as good works should be ordered and qualified, as before is touched,
so they should be done from the heart, willingly, cheerfully, with simplicity and
charity, according to what a man hath (1 John 5:3; 2 Cor 9:7; Rom 12:8; Col 3:12;
1 Cor 10:24; 2 Cor 8:12).

Farther, there are three things that a man should have in his eye in every work he
doth. 1. The honour of God (1 Cor 6:20). 2. The edification of his neighbour (1 Cor
14:26). 3. The expediency or inexpediency of what I am to do (1 Cor 6:12). And always
observe it, that the honour of God is wrapped up in the edification of thy neighbour;
and the edification of thy neighbour in the expediency of what thou dost.

Again, if thou wouldst walk to the edification of thy neighbour, and so to God's
honour, in the midst of thy observers, beware,

1st. That thou in thy words and carriages dost so demean thyself, that Christ in
his precious benefits may be with clearness spoken forth by thee; and take heed,
that thou dost not enter into doubtful points with them that are weak (Rom 15:1).
But deal chiefly, lovingly, and wisely, with their consciences about those matters
that tend to their establishment in the faith of their justification, and deliverance
from death and hell. 'Comfort the feeble-minded,' confirm the weak (1 Thess 5:14).

2ndly. If thou be stronger than thy brother, take heed that thou do not that before
him, that may offend his weak conscience; I mean, things that in themselves may be
lawful. All that is lawful is not expedient; all that is lawful edifieth not (1 Cor
6:12). Wherefore here is thy wisdom and love, that thou in some things deny thyself
for thy brother's sake. 'I will eat no flesh while the world standeth,' saith Paul,
'lest I make my brother to offend' (1 Cor 8:13). Wherefore have this faith to thyself
before God (Rom 14:22). But if thou walk otherwise, know, thou walkest not charitably,
and so not to edification, and so not to Christ's honour, but dost sin against Christ,
and wound thy weak brother, for whom Christ died (Rom 14:15; 1 Cor 8:12). But I say,
all this while keep thy eye upon the word; take heed of going contrary to that under
any pretence whatever; for without the word, there is nothing to God's glory, nor
thy brother's edification. Wherefore, walk 'wisely in a perfect way' (Psa 101:2,
3).

Having thus, in few words, showed you what are works rightly good, I beseech you
in the name of the Lord Jesus Christ, that you put yourselves into a conscientious
performance of them, that you may, while you live here, be vessels of honour, and
fit for the master's use, and prepared to every good work (1 Tim 6:18). Study to
approve things that are excellent, 'that you may be sincere, and without offence,
until the day of Christ' (Phil 1:10). Covet communion with God: 'covet earnestly
the best gifts' (1 Cor 12:31). Ah! we that are redeemed from among men (Rev 14:4),
and that rejoice in the hope of the glory of God (Rom 5:2), we that look, I say,
for the blessed hope, and the glorious appearing of the great God and our Saviour
Jesus Christ (Titus 2:13), 'what manner of persons ought we to be in all holy conversation
and godliness' (2 Peter 3:11).

To conclude, for your farther edification, take a plain rehearsal of your several
general duties and works, to which God engageth you in his word, according to your
places, callings, and relations in this world;

Click here to return to your spot.[4] 'Where the great red dragon Satan had his seat.'Dr. Gill's Commentary. See
also Revelation 12.Ed.Click here to return to your spot.
[5] This manly, bold, and upright statement of truth, was published in 1674, only
two years after the author's deliverance from twelve years and a half's incarceration
in a damp, miserable jail, for nonconformity! None but those whose close communion
with God inspires them with the confessor's courage, can understand the spirit which
dictated such language. Had all dissenters used such faithful words, the church would
long ago have been emancipated from persecution in this country.Ed.Click here to return to your spot.
[6] This is a very extensive and awful delusion. To mistake the 'outward and visible
sign' for the 'inward and spiritual grace' is a very general and fatal error. Of
it's sad effects all religious parties have warned their members. It has done infinite
mischief to the souls of men.Ed.